The Journal of Negro History, Volume 7, 1922. Various

1

Muzzey, History of the United States, p. 304.

2

Ingle, Southern Sidelights, p. 18.

3

Ibid., p. 18.

4

Dodd, Cotton Kingdom, p. 71.

5

Ibid., p. 72.

6

Rhodes, History of the United States, Vol. I, p. 361.

7

Ingle, Southern Sidelights, p. 45.

8

Ibid., p. 40.

9

DeBow, Industrial History of the United States, Vol. II, p. 303.

10

Adams, Three Months in the South, p. 82.

11

Rhodes, History of the United States, Vol. I, 317.

12

Hart, Slavery and Abolition, p. 100.

13

Dodd, Cotton Kingdom, p. 75.

14

Hart, Slavery and Abolition, p. 100.

15

The resolution was: "The association is sensibly affected by the death of the Rev. Andrew Bryan, a man of color, and pastor of the first colored Church in Savannah. This son of Africa, after suffering inexpressible persecutions in the cause of his Divine Master, was at length permitted to discharge the duties of the ministry among his colored friends in peace and quiet, hundreds of whom, through his instrumentality, were brought to the knowledge of the truth as it is in Jesus. He closed his extensively useful, and amazingly luminous course, in the lively exercise of faith, and in the joyful hope of a happy immortality." See Benedict's History of the Baptists.

16

Semple, History of the Baptists in Virginia, p. 355.

17

Semple, History of the Baptists in Virginia, p. 356.

18

The Negro Year Book, 1918-1919, p. 236; Benedict, History of the Baptists, 376.

19

By way of comparison, be it further remembered, that the founder of the African Methodist Episcopal Church was originally a member of the St. George Society, of Philadelphia, Pennsylvania, and he and others withdrew from that body of white persons in 1787; but it was not until 1794, that Bishop Francis Asbury constituted the Bethel A. M. E. Church at Philadelphia, which claims to be the oldest Negro Methodist church in the country. The Zion Church, of the African Methodist Episcopal Zion connection, New York City, was founded in 1796, while the first church of Negro Episcopalians, the St. Thomas Church, Philadelphia, was planted by Bishop William White in 1794. The Lombard Street Presbyterian Church, Philadelphia, the oldest organization of Negro Presbyterians in America, was constituted in 1807, and not until 1829 was the first church of Negro Congregationalists, the Dixwell Avenue of New Haven, Conn., constituted.

20

Richard Kennard's History of the Gillfield Baptist Church, p. 16.

21

Let me quote here a paragraph from Sprague's Annals of the American Pulpit, Vol. VI, p. 583, (Ed. 1860, published by Robert Carter and Brother, New York.) The paragraph appears in an article which the publisher takes from Taylor's Memoirs.—Missionary Heroes and Martyrs.

"In 1850, the late Rev. Eli Ball of Virginia, visited all the Liberian Baptist Missionary Stations, as agent of the Southern Baptist Missionary Convention, and, with considerable difficulty, ascertained the spot where Lott Cary was buried. The next year, a small marble monument was sent out, and placed over the grave, with the following inscription:—

"On the front of the monument was—

On the reverse—

That is, indeed, a remarkable utterance, coming from the Southern Baptist Missionary Convention, in the year 1851.

22

This study was undertaken at the suggestion of President John W. Davis, of The West Virginia Collegiate Institute. He appointed a committee to collect the facts bearing on the early efforts of workers among the Negroes in West Virginia. The members of this committee were C. G. Woodson, D. A. Lane, A. A. Taylor, S. H. Guss, C. E. Jones, Mary E. Eubank, J. S. Price, F. A. Parker, and W. F. Savoy.

At the first meeting of the committee, C. G. Woodson was chosen Chairman and at his suggestion the following questionnaire was drawn up and sent out:

A QUESTIONNAIRE ON NEGRO EDUCATION IN WEST VIRGINIA

Place.......................

1. When was a Negro school first opened in your district?

2. What was the enrollment?

3. Who was the first teacher?

4. Was he well prepared?

5. How long did he serve?

6. Were his methods up-to-date or antiquated?

7. Did he succeed or fail?

8. Who were the useful patrons supporting the school?

9. What was the method of securing certificates?

10. What was the method of hiring teachers?

11. What was the method of paying teachers, that is, did the school district pay promptly or was it necessary to discount their drafts or wait a long period to be paid? 12. Did the community own the school property or was the school taught in a private home or in a church?

13. What has been the progress or development of the school?

14. What is its present condition?

15. What persons in your community can give additional facts on Negro education?

Name........................

From the distribution of these questionnaires there were obtained the salient facts of the early history of the pioneer education among Negroes in the State. A number of names of other persons in a position to give additional information were returned with the questionnaires. These were promptly used wherever the information needed

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